共查询到20条相似文献,搜索用时 31 毫秒
1.
Patrick Hutchings 《Sophia》2007,46(1):79-89
A review of Peter Steele’s Plenty, a book in which each poem is faced by a colour plate of the painting or object which sparked it off. Hollander’s ecphrasis
and Krieger’s ekphrasis are held in – possibly unresolvable – dialectic by Steele’s poems. The only resolution which one can
find is one of wit rather than of philosophy.
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Patrick HutchingsEmail: |
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3.
Mark Siebel 《Philosophical Studies》2008,137(3):417-426
In part 4 of Meaning, Expression, and Thought, Davis rejects what he calls Fregean ideational theories, according to which the meaning of an expression is an idea; and
then presents his own account, which states that, e.g., the meaning of ‘Primzahl’ in German is the property of meaning prime number. Before casting doubt on the latter ontology of meanings, I come to Frege’s defence by pointing out that he was not an advocate
of the position Davis named after him because Fregean senses are not lexical meanings and Fregean thoughts are not types of
mental events.
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Mark SiebelEmail: |
4.
Per Albert Ilsaas 《Res Publica》2008,14(4):313-316
The article is a brief response to Jacob Blair’s critique of David Rodin’s argument in War and Self-Defense that there are circumstances in which war conceivably could be justified not as self-defence, but as law enforcement or punishment.
It argues that while Rodin’s position potentially is less dilemmatic than Blair suggests, Blair nevertheless usefully highlights
tensions within it. Blair’s own argument in favour of ar as law-enforcement is suggestive, but in no way conclusive.
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Per Albert IlsaasEmail: |
5.
John Lemos 《Philosophia》2007,35(1):43-62
This article compares the views of Foot and Aristotle on virtues and flourishing. It is argued that the view put forward in
Philippa Foot’s recent book, Natural Goodness, suffers from a certain sort of vagueness and it is open to other criticisms which the Aristotelian view can avoid. Foot’s
views have been subjected to criticism in the recent literature by David Copp and David Sobel. These criticisms are given
consideration in the article and it is argued that the more traditional Aristotelian view advocated by the author will have
the means to answer some of these criticisms whereas Foot’s view will not.
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John LemosEmail: |
6.
Erin Eaker 《Philosophia》2009,37(3):455-457
This paper raises questions concerning Ted Morris’ interpretation of Hume’s notion of meaning and investigates the private
and public aspects of Hume’s notion of meaning.
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Erin EakerEmail: |
7.
Kelly Trogdon 《Philosophical Studies》2009,143(2):147-165
A major stumbling block for non-reductive physicalism is Kim’s disjunctive property objection. In this paper I bring certain
issues in sparse ontology to bear on the objection, in particular the theses of priority monism and priority pluralism. Priority pluralism (or something close to it, anyway) is a common ontological background assumption, so in the first part
of the paper I consider whether the disjunctive property objection applies with equal force to non-reductive physicalism on
the assumption that priority monism is instead true. I ultimately conclude that non-reductive physicalism still faces a comparable
problem. In the second part, I argue, surprisingly enough, that what I call ‘fine-grained reductionism’, a particular version
of which Kim proposes as an alternative to non-reductive physicalism, may work better in the monist framework than the pluralist
one. I conclude that issues in sparse ontology, therefore, are more relevant to the debate about physicalism than one may
have thought.
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Kelly TrogdonEmail: |
8.
Skeptical Theism and God’s Commands 总被引:1,自引:0,他引:1
Stephen Maitzen 《Sophia》2007,46(3):237-243
According to Michael Almeida and Graham Oppy, adherents of skeptical theism will find their sense of moral obligation undermined
in a potentially ‘appalling’ way. Michael Bergmann and Michael Rea disagree, claiming that God’s commands provide skeptical
theists with a source of moral obligation that withstands the skepticism in skeptical theism. I argue that Bergmann and Rea
are mistaken: skeptical theists cannot consistently rely on what they take to be God’s commands.
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Stephen MaitzenEmail: |
9.
Yujin Nagasawa 《Sophia》2007,46(1):65-67
I provide a further response to Jason A. Beyer’s objections to the alleged inconsistency between God’s omniscience and His
other attributes.
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Yujin NagasawaEmail: |
10.
Robert Huseby 《Res Publica》2008,14(1):1-18
Thomas Pogge has argued that we have strong negative duties to assist the global poor because we harm them through our contribution to the global economic order. I argue that Pogge’s concept of harm is indeterminate. The resources
of any group will typically be affected by at least two economic schemes. Pogge suggests that the responsibility for any affected
group’s shortfall from a minimum standard ought to be shared between the contributing schemes. I argue that shared responsibility
can be interpreted in two different ways. Unfortunately, both interpretations are problematic. Lastly, I suggest a strategy
for amending this problem.
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Robert HusebyEmail: |
11.
Maxine Haire 《Sophia》2007,46(3):305-311
Robert Preece’s The Psychology of Buddhist Tantra and Khenchen Thrangu Rinpoche’s Everyday Consciousness and Primordial Awareness are reviewed. Both books address Tibetan Buddhism, and their common threads underscore this discussion. Even when separated
from their original contexts, the Tibetan Buddhist teachings offer understandings about a common human nature and a method
of transforming consciousness through awareness.
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Maxine HaireEmail: |
12.
Daniel E. Flage 《Philosophia》2009,37(3):379-380
This note is a reply to some of Giovanni Grandi’s comments on my paper “Berkeley’s Contingent Necessities.”
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Daniel E. FlageEmail: |
13.
This essay will build on Emmanuel Levinas’s rejection of ontology as foundational and draw out the implications for psychotherapy.
We will explore Levinas’s concept of substitution (in both his more Jewish writings and his philosophical treatises) and consider
its meaning in relationship to the role of a psychotherapist. Levinas understands the Other as a calling for substitution
of the self and of a taking on of responsibility. We explore the notion of surrender in the work of the psychoanalyst Emmanuel
Ghent and argue that his position is ultimately lacking in ethical injunction; requiring nothing of the self in relationship
to the Other. It remains within the confines of the conventional, self-reflexive models that Levinas critiques. Following
Levinas, we suggest that the therapist bear the burden of ethical responsibility by being exposed to the client’s ethical
call and by responding out of a kenotic self-emptying.
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Alvin DueckEmail: |
14.
Mark Heller 《Philosophical Studies》2008,140(1):83-101
The Donkey Problem (as I am calling it) concerns the relationship between more and less fundamental ontologies. I will claim
that the moral to draw from the Donkey Problem is that the less fundamental objects are merely conventional. This conventionalism
has consequences for the 3D/4D debate. Four-dimensionalism is motivated by a desire to avoid coinciding objects, but once
we accept that the non-fundamental ontology is conventional there is no longer any reason to reject coincidence. I therefore
encourage 4Dists to become even more radical—embrace the Donkey Problem’s conventionalism and deflate the debate between 3Dists
and 4Dists.
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Mark HellerEmail: |
15.
Alvin C. Dueck Julia P. Langdal David M. Goodman Adam A. Ghali 《Pastoral Psychology》2009,58(3):289-301
This essay seeks to consider the implications of the prophetic voice of Abraham Joshua Heschel. We argue that Heschel’s work
offers important correctives to some of modern psychologies’ universalizing and reductive assumptions and activities. Specifically,
we show that Heschel argues for an anthropology characterized by particularity, with a unique emphasis on the person’s standing
in relation to God. Relatedly, we show how Heschel’s understanding challenges us to recognize that ethics is to precede ontology.
Lastly, this primacy of ethics leads to a prophetic challenge toward becoming people of peace, systemically as well as individually.
We conclude by applying Heschel’s admonishment to recent, specific activities of injustice and violence within the field of
psychology. Heschel’s arguments are reviewed in a spirit of ecumenism, to pursue the ends of peace as a profession and as
a society.
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Alvin C. DueckEmail: |
16.
Wojciech Krysztofiak 《Axiomathes》2007,17(1):75-97
In the paper there is presented the semantic interpretation of idealism/realism controversy which is one of the most essential
issues in Ingarden’s phenomenological project of ontology. The procedure of semantic paraphrase which is contemporary developed
by Woleński, is the main interpretative tool. In the central part of the paper, there is formulated the formal theory of the
semantic framework underlying idealism/realism discourse. Finally, there are formulated some notes showing that intentional
conception of negation may be used for defending various idealistic positions.
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Wojciech KrysztofiakEmail: |
17.
Shannon Vallor 《Phenomenology and the Cognitive Sciences》2009,8(1):1-15
Dennett’s recent defense in this journal of the heterophenomenological method and its supposed advantages over Husserlian
phenomenology is premised on his problematic account of the epistemological and ontological status of phenomenological states.
By employing Husserl’s philosophy of science to clarify the relationship between phenomenology and evidence and the implications
of this relationship for the empirical identification of ‘real’ conscious states, I argue that the naturalistic account of
consciousness Dennett hopes for could be authoritative as a science only by virtue of the very phenomenological evidences
Dennett’s method consigns to the realm of fiction. Thus heterophenomenology, qua scientific method, is incoherent.
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Shannon VallorEmail: |
18.
Julius Bautista 《Contemporary Islam》2008,2(1):75-83
This paper discusses the extent to which Saba Mahmood’s ideas about Muslim women and agency are relevant for works beyond
her ethnographic speciality. The first part will reflect upon her arguments about Muslim female piety within the larger context
of progressive politics in the USA and the Middle East. The second part will describe the implications of Mahmood’s work towards
the production of alternative discourses—that is, works inspired by and produced from outside the overarching influence of
a Euro-American intellectual tradition.
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Julius BautistaEmail: |
19.
Joke Bruinsma-de Beer 《Pastoral Psychology》2006,55(2):167-174
In this article the author discusses the differences between pastoral care and psycho-social therapy. She clarifies the specific identity of pastoral care on the basis of Henning Luther’s theology. He distinguishes different anthropological presuppositions in pastoral care and psycho-social therapy. Consequently, she demonstrates the relevancy of Luther’s theology for today’s Practical Theology.
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Joke Bruinsma-de BeerEmail: |
20.
Guillermo E. Rosado Haddock 《Husserl Studies》2008,24(2):131-140
Quine’s criticism of the notion of analyticity applies, at best, to Carnap’s notion, not to those of Frege or Husserl. The
failure of logicism is also the failure of Frege’s definition of analyticity, but it does not even touch Husserl’s views,
which are based on logical form. However, some relatively concrete number-theoretic statements do not admit such a formalization
salva veritate. A new definition of analyticity based not on syntactical but on semantical logical form is proposed and argued for.
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Guillermo E. Rosado HaddockEmail: |